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Analysis 73 (1):57-62 (2013)

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  1. Truthmaking, Evidence Of, and Impossibility Proofs.Adrian Heathcote - 2014 - Acta Analytica 29 (3):363-375.
    Beginning with Zagzebski (The Philosophical Quarterly 44:65–73, 1994), some philosophers have argued that there can be no solution to the Gettier counterexamples within the framework of a fallibilist theory of knowledge. If true, this would be devastating, since it is believed on good grounds that infallibilism leads to scepticism. But I argue here that these purported proofs are mistaken and that the truthmaker solution to the Gettier problems is both cogent and fallibilist in nature. To show this I develop the (...)
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  • Non-Pickwickian Belief and 'the Gettier Problem'.John Biro - 2017 - Logos and Episteme 8 (1):47-69.
    That in Gettier's alleged counterexamples to the traditional analysis of knowledge as justified true belief the belief condition is satisfied has rarely been questioned. Yet there is reason to doubt that a rational person would come to believe what Gettier's protagonists are said to believe in the way they are said to have come to believe it. If they would not, the examples are not counter-examples to the traditional analysis. I go on to discuss a number of examples inspired by (...)
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  • Fact-tracking belief and the backward clock: A reply to Adams, Barker and Clarke.John N. Williams - 2018 - Manuscrito 41 (3):29-50.
    In “The Backward Clock, Truth-Tracking, and Safety”, Neil Sinhababu and I gave Backward Clock, a counterexample to Robert Nozick’s truth-tracking analysis of knowledge. In “Knowledge as Fact-Tracking True Belief”, Fred Adams, John Barker and Murray Clarke propose that a true belief constitutes knowledge if and only if it is based on reasons that are sensitive to the fact that makes it true, that is, reasons that wouldn’t obtain if the belief weren’t true. They argue that their analysis evades Backward Clock. (...)
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  • Clocks, Evidence, and the “Truth-Maker Solution”.John Biro - 2014 - Acta Analytica 29 (3):377-381.
    Adrian Heathcote and I agree that a stopped clock does not show—as the adage has it—the right time twice a day, but he thinks, as I do not, that it does show what time it stopped. To think that it does is to treat the position of its hands as evidence of its stopping at the time it did. Add to the justified-true-belief analysis of knowledge the requirement that the evidence on the basis of which the believer is justified be (...)
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